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托妮•莫里森,是第一位获得诺贝尔文学奖的美国黑人女作家,在美国和世界文坛上起着重要的作用。迄今为止,莫里森共创作了九部长篇小说。在2003年出版的第八部小说《爱》中,她继续关注在父权制、性别歧视和种族歧视下生活的黑人女性。小说《爱》以>爱<的缺失和复原为线索,描述了黑人女性悲惨的命运和生存状况。本论文分析了小说中黑人女性生活中种种爱的缺失的具体表现—扭曲的母爱,缺失的姐妹情谊,错位的婚姻关系,并以心理学家弗洛姆人道主义心理理论为依据,应用弗洛姆心理分析中的转移、投射和压抑理论,阐释了这些缺失的爱产生的根源。作者首先介绍托妮•莫里森,包括她的生平、文学成就及其作品的学术研究成果,并且概述小说《爱》的故事脉络及其相关的评论。其次,通过阐述心理学家弗洛姆人道主义心理理论,特别是他有关爱和心理机制(移情、投射和压抑)的理论,作者力图揭示小说中黑人家庭中母爱缺失和黑人女性中友爱缺失的具体表现来看黑人社区中人与人之间的爱的缺失的具体表现,并且重点分析梅与克里斯廷之间扭曲的母女关系及探讨克里斯廷与希德间冷漠的姐妹情谊。将分别从心理理论上分析其爱的缺失的根源是家庭之爱缺失的移情与人性弱点的投射。作者旨在说明黑人女性无爱的婚姻,以及黑人家庭和黑人团体的父权主义的压抑是导致希德畸形的婚姻和克里斯廷失败的婚姻的原因。之后,作者探讨了在黑人女性和黑人社区的共同努力下,黑人女性间化解仇恨,使姐妹之间的爱得以回归。最后,作者得出结论:莫里森通过关注黑人家庭、黑人女性及黑人社区中爱的缺失,来反映黑人女性真实的生存状态和悲惨的人生经历,借此来唤醒黑人社区中爱的回归。莫里森在小说《爱》中揭示了黑人女性生活中爱的缺失,同时她也为黑人女性找回失去的爱指明了一条道路:即黑人社区内部的团结和父权主义的消除。爱作为黑人种族凝聚力的象征,在黑人种族相互交流,相互理解,相互同情的努力下最终会得以回归。
Carlos Jimenez’s >House and Studio< was self-designed to fully function as both a home and workplace. Since its establishment in 1983, the installation has been continuously updated for almost 30 years solely under the guidance of the owner’s life occurrences and routine needs. The additions and alterations succeeding the building’s erection were executed to incorporate small yet symbolic fragments of the resident’s memories and life episodes. The particularity of the >House and Studio< can be compared with other residential remodeling and expansion projects in regards to certain key aspects. These means of comparison include, but are not limited to, building strictly under the direction of a master plan of development vs. allowing natural adaptations that comply with the resident’s needs, rapid development vs. gradual advancement, the ornamenting by exposing showy features vs. the enhancing by addition of modest natural components, sustainability vs. sustenance, systematic room divisions vs. ambiguous spatial organization, possession as a materialized asset vs. preservation as a recollection of memories, and finally the recognition as one example of signature architecture vs. the witnessing of a maturing animated shelter. The given propositions can be further explained with the comprehension of Erich Fromm’s theory of the >Having< mode and >Being< mode, two mechanisms that categorize the essence of human life. The >Having< mode is described by the human greed for wealth, power, and influence, whereas the >Being< mode is comprised of compassion, joy, and productivity. Fromm’s thesis applies to the general sense of human life, but the ideas can be narrowed to accommodate the architectural standpoint. In architecture, the >Having< mode can be translated to be the conspicuous form-oriented and self-contained object. The ‘Being’ mode, on the other hand, is transposed as the more natural form, incorporating the needs of the owner before commercialization. The growth of Jimenez’s >House and Studio< can be perceived as an architectural suggestion to the overcoming of human indifference caused by fixation on the >Having< mode.
본 논문은 인간의 성숙에 관한 기독교상담학적 연구로서, 정신분석 및 인본주의 심리학적 관점을 중심으로 살펴보았다. 연구자는 긍정심리학의 태동 이전부터 자기실현적 입장을 지닌 상담심리학 분야의 연구자들은 성숙한 인간의 특성을 밝히기 위해 노력해왔음을 밝혔다. 연구자는 프로이트가 성숙한 인간상으로서의 욕망의 절제를 설명하고 있는 성격의 삼원구조이론(tripartite theory of personality), 프롬의 성숙한 인간상으로서의 >생산적 인간(productive person)< 에릭슨의 인간의 근원적 힘으로서의 >덕(virtue)<을 살펴보았다. 그 후에 인본주의 심리학적 관점에서 올포트(G. Allport)의 건강한 성격으로서의 >성숙한 인격(mature person)<, 매슬로우(A. Maslow)의 성숙한 인간으로서의 >자기실현적 인간(self-actualizing person)<에 관해 살펴보았다. 그 후에 기독교상담적 측면에서 성숙에 대한 성서적 관점, 긍정적인 자기변화의 성숙을 위한 >희망(hope)<에 대해 살펴보았다. 특히 우리는 성숙에 관한 심리학을 기독교 전통에서 고찰하면서 성숙의 의미가 성서적 전통에 깊이 뿌리내리고 있음을 확인하였으며, 개인의 성숙을 위해 지속적으로 신앙 안에서 돌보는 자와의 관계 안에서 희망함이 절대적으로 필요하다는 점을 지적하였다. 연구자는 본 논문을 마무리 하면서, 인간의 성숙에 관한 일반상담심리학적 연구의 필요성을 제기하고 동시에 기독교상담학적 관점에서 평가하였다. 특히 기독교상담자들은 지속적이고 긍정적인 변화는 성령의 능력과 인도를 통하여 온다는 것을 인식하기에 기독교상담학적 관점에서 앞으로 다루어야 과제의 필요성을 제시하였다.
Misiyata na vseki edin ot nas (The mission of each of us). - Afterword to >Sigmund Freud's Mission<
(2012)
The purpose of this essay is to consider the role and the meaning attributed to the concept of >work< by an analysis of Freud's cultural writings. It concludes that there are important deficiencies in Freudian theorization about this topic which have led to the naturalization of man and society and, as a result, to an ahistorical view of social processes. These deficiencies have been frequently pointed out in the criticism made of Freud's work.
Today, much of psychoanalysis has moved beyond Freud, both methodologically and theoretically. I understand Freud to have been always either explicitly or implicitly committed to the view that psychoanalysis is a science, if only at times as an aspirational goal. The question I intend to raise in this article is not whether psychoanalysis is scientific, but rather whether it should still consider itself so in the light of contemporary theoretical physics' ever greater dependence on mathematical assertions that have not to date been validated by experimental conformation. Bestowing the appellation of science to superstring theory, >the theory of everything,< is at present a self-crowing by its adherents taken as a hereditary birthright. I view the relation between psychoanalytic theory and contemporary theoretical physics as a parallelism – a parallelism between approaches to conceptualisation rather than a reduction of disciplines.
This text discusses the evolution that has taken place since the beginning of psychoanalysis and that continues into contemporary practice. It focuses specifically on the causes and modalities of this evolution and its possible assessment in relation to the teachings of Freud. Addressed to a consulting patient, early psychoanalysis was constructed around successive discoveries in the research process, and the importance of the analyst's personality for the therapeutic process has been increasingly recognized. Due to the discovery of transference and countertransference, as well as the study of the analyst–analysand pair, current psychoanalytic practice can be described as intersubjective. Contemporary psychoanalysis entails no longer the study of a specific subject, but rather that of the relationship between the two participants and their joint work as a means to deduce and ultimately change the modalities of the analysand. This is a more and more common and widespread treatment model, although there are differences in terms of the conception of intersubjectivity. This paper cites analysts and groups of analysts involved in this subject, and the nuances of their approaches reflect differences in ideology. Baranger's >field theory,< for instance, is discussed in general terms. Its known origins and consequences for the practice of each member of the analytic pair are discussed, along with their common work and eventual changes.
Este artigo resulta das várias indagações que fazem parte de minha atuação na área científico-tecnológica. A pergunta-chave para iniciar o debate é: Afinal, o que é a >cts<? Um novo campo de estudos? Uma nova abordagem epistemológica ou o resgate dos valores humanos na difusão da cultura científica? Será que, contraditoriamente ao que pensamos ser uma educação >cts<, estamos >academizando< em demasia estes estudos e, de forma similar à ciência convencional, deixando-os muito distantes da função educacional? Tal aspecto me preocupa principalmente em relação ao Ensino Médio que, por ser o espaço e o tempo da formação da personalidade juvenil, enfrenta ainda diversas dificuldades em relação à formação dos valores humanos. Com este dilema e com novas leituras, encontrei similaridade com minhas preocupações em Erich Fromm, para desvendar esta questão do dissociamento da cultura científica da cultura humanística. Além dele, alguns outros importantes autores me serviram de suporte para essas reflexões: Ellul, Mumford, Ortega y Gasset – mais recentemente, Barber, Diamond, De Masi, Herman, Klein entre outros. Para os meus propósitos de análise, fica evidente que difundir a cultura científica apartada da cultura humanística no Ensino Médio pouco contribui para o desenvolvimento pleno do ser humano. E a >cts< – da forma que a concebemos atualmente – poderia ser, sim, o elo entre estas duas culturas. Palavras-chave: cultura científica; cultura humanística; ensino médio; >cts<
The present paper reports on a study carried out over three years in two companies in Belo Horizonte, Brazil. It aimed to give employees an opportunity to talk over and rethink their difficulties and present problems, usually associated with other people who interfered in their professional and personal relationships. We believe that, through acknowledging their issues and accepting the responsibilities assigned to them, a greater quota of creative power could be released in them, generating wellbeing and positive results, both at home and at work. Our intervention was not psychotherapy. However, we gave time for reflection, which in turn gave personal meaning to the problems presented by the employees and thereby lessened their suffering.
In her contribution, the author first deals with the general characteristics of the countertransference process and then sets forth her metapsychological hypotheses, which aim to describe the different psychic stages and movements in the analyst's mind during such process. This exploration intends to encompass its intrapsychic, interpsychic, intersubjective, and objective aspects. Her proposal aims to fulfill a twofold purpose. First is to place the countertransference process as a sort of theoretical-technical >hinge< between Freud's lines of thought imbued with the features of the modern age, and those trends influenced by postmodern ideas that put forward the opposition between the analyst's >objectivity< and his >subjectivity,< casting doubt on any possibility of being objective in our clinical practice. Her second aim is to appeal to the >witch metapsychology< and go deeper into the understanding and description of the constituent psychical movements of the process mentioned. In this case, countertransference is also suggested as a theoretical-clinical >hinge< that may help to overcome the >intrapsychic-intersubjective< opposition, based on the assumption of the predominance of one or another of these approaches during the course of an analytic therapy. This contribution attempts to add to those theoretical comprehensive trends that go beyond certain extremely confrontational positions that frequently arise in contemporary psychoanalytic discussions.
Health is a subject of reflection of many sciences: medical, social, and economic. It is a very difficult category to define, because it is multifaceted, multi-dimensional. Undoubtedly it is a value, which on the one hand, it may become aim of human activity (in this sense, health is the value of autotelic, that is valued for its own sake), on the other hand, health can be regarded as a value by which a person can function well into old age, deriving satisfaction from life and pursue differ-ent priorities in life (instrumental value).
Health is a fundamental right of every man, and also a kind of social capital, because only healthy people can produce a variety of good material and cultural progress. Therefore extremely urgent task for modern education is for health education. Health and disease issues are often undertaken by living in the twentieth century American psychologist and philosopher of German origin – Erich Fromm, who was looking for recipes for >healthy society<. The aim of this paper is to present the biomedical and holistic model of health and illness, and then on this back-ground scratching E. Fromm views on human nature and determinants of health condition. The article will take a reflection on the meaning of love in the process of caring for terminally ill people, which Erich Fromm considered the fundamental question of human existence.
Ferenczi's 1929 claim that >no analysis can be regarded … as complete unless we have succeed in penetrating the traumatic material< resonated deeply in Freud, influencing his last works. According to the author, it reactivated in Freud the same traumatic memories that were at the heart of his self-analysis, letting them resurface in the 1936 essay >A disturbance of memory on the Acropolis,< in the striking simile of the Loch Ness monster. The image of >the sea-serpent we've never believed in< is then analyzed and used as a sounding lead for Freud's self-analysis. The transformation of the love-object into an attractive monster, which is found as a recurrent pattern in Freud's life and work, hints at the centrality of the combined figure of woman and serpent in mythology, in psychoanalysis, and in Freud's self-analysis. Finally, the background of the >memory disturbance< on the Acropolis is traced back to the woman patient who had dreams of gigantic snakes. It is suggested that the patient might be Emma Eckstein and that a still unexplored thread exists, which runs through the foundation of psychoanalysis, connecting the surgical operation of Emma, the Irma dream, and the Acropolis incident.
Erich Fromm
(2012)
Tato bakalářská práce se zabývá psychoanalytickými výklady morálky a svědomí. Cílem práce je poskytnout stručný nástin morálního vývoje a utváření svědomí z pohledu psychoanalýzy. Práce je koncipována jako srovnání několika autorů. Stěžejním bodem této práce je vysvětlení psychoanalytické teorie Sigmunda Freuda, která je poté kritizována z hlediska Ericha Fromma a Karen Horneyové.
Freud: Darkness and Vision
(2012)
The article traces the main stages of the history of psychoanalytic social psychology in German speaking countries. Beginning with Freud, it illuminates the Freudomarxists, Critical theory, the developments during the 1960ies and 70ies and of ethnopsychoanalysis, followed by an illustration of central topics of psychoanalytic social psychology (in- and exclusion, authoritarism and right-wing extremism, as well as the aftermath of the National Socialism and the fields of subject and gender). Reflections on a psychoanalytic-oriented empirical social research complete the text.
Psychoanalytische Sozialpsychologie im deutschsprachigen Raum. Geschichte, Themen, Perspektiven
(2012)
Objective Measures of Subjective Experience: The Use of Therapist Notes in Process-Outcome Research
(2012)
Одно из глубинных потребностей человека, отмеченное Фроммом, – это стремление к уподоблению, поиск объекта поклонения. Индивид, заброшенный в мир таинственных вещей и явлений, просто не в состоянии самостоятельно осознать назначение и смысл окружающего бытия. Он нуждается в системе ориентации, которая дала бы ему возможность отождествлять себя с неким признанным образцом.
The Commission to Inquire into Child Abuse found that members of Catholic congregations in Ireland abused children in institutions which they ran on behalf of the State for much of the 20th century. Drawing from Erich Fromm’s moral psychology, it is argued that members took out the suppression of their individual freedom in hostility towards the children and themselves through forms of submissive and authoritarian behaviour. This is seen as one probable explanation which affected some members. The reason members suppressed their freedom was to find psychological security through embracing a Catholic theology which emphasised self-abnegation. Poor economic and social conditions are also seen as factors which contributed to members not developing a healthy relation to their own freedom. The article concludes that those who work in caring professions need to have security in their own freedom.
Désobéir
(2012)
Les manifestations étudiantes du printemps 2012 ont à tout jamais marqué notre inconscient collectif et colorant encore aujourd’hui notre paysage médiatique. Nous avons été soit ébranlés, soit choqués, emballés ou inspirés par toute cette agitation. Cette crise sociale historique a ravivé chez plusieurs des préoccupations, des craintes ou encore de l’espoir et de l’exaltation. Au lendemain du dépôt du projet de loi 78, j’ai tenté de faire le point sur mon rôle d’éducateur et, plus largement, sur mes valeurs éducatives. […]
This article offers a sympathetic appraisal of Erich Fromm’s concept of narcissism as it relates to the emergence, sustenance, and resolution of authoritarian violence. The discussion is first placed within the methodological debate over the analytic operations that are required for an adequate understanding of authoritarian violence, explaining why a psychoanalytic perspective is necessary. The focus then shifts to Fromm’s take on the Freudian concept of narcissism, before proceeding to explore in some depth his account of the symbolic mechanisms and contextual climate that must combine in practice in order for narcissistic energies to be channeled into authoritarianism and violence. Attention in this regard is paid both to the populace and governing elites. The article concludes with a short exposition of Fromm’s notion of benign narcissism, from its specific content to the conditions of its possibility.
弗洛姆在《健全的社会》一书中,首先立足于人本主义伦理学的社会精神分析学应然视域,从人的本性出发,分析人的需要。在他看来,一个健全的社会是一个符合人的需要的社会。他从人与环境的相互作用中,试图超越>生物学的<与>社会学的<方法来规定人性,进而提出了诊断人的精神健康的标准。基于上述多重视域的综合,他从人本主义伦理学的社会精神分析学理论预设出发,确立了批判资本主义的价值始点。其次,弗洛姆以其人本主义伦理学的社会精神分析学视域,透视17~18世纪资本主义演进的历史逻辑及其特性,揭示了资本主义社会人性的式微及其关系的疏离,进而论述了>物的地位高于人<的资本主义价值原则的生成。再者,弗洛姆通过分析20世纪资本主义的特征,揭示了人与自身、人与社会、人与自然伦理关系何以疏离,管理和消费等何以异化的根源。
琼•迪迪恩,20世纪60年代步入文坛。她在文学创作上成绩斐然,在美国当代文学中地位显赫,并在小说、非小说及剧本写作上都颇有成就。迪迪恩的代表作《顺其自然》以独特的笔触描述了美国六十年代的社会图景,对生活在其中的女主人公玛利亚的生存状况和心理状况做了细致和深入的刻画,因而成为美国当代社会一个缩影。小说着力于描写玛利亚的心理发展历程,展现了后现代社会中人们物质生活充裕却又极度不安和焦虑的现状。她游离于社会和自我的边缘,无力地思考和行动,最终导致了精神崩溃。本文以弗洛姆的社会心理学为文本分析的框架,以>自由<为核心,以全新的视角诠释玛利亚的心理形成诱因和发展过程,以期能揭示现代人所处的>自由<的困境,并对此提出可供参考的解决方法。本文第一章介绍了该小说的研究现状、弗洛姆的理论框架以及本论文的结构。第二章叙述了玛利亚生活的时代背景,指出社会对于其生活方式和思想的影响,以及她对自由的渴求。第三章用弗洛姆的三种逃避自由的方式来分析玛利亚身处消极的自由中如何摆脱精神上的无力和不安。第一种是通过屈从于权威来摆脱孤独感;第二种是通过破坏自我去毁灭外在世界以摆脱外在的威胁;第三种是通过机械的自动适应来克服自身的软弱无力感。但是,这三种方式并没有使玛利亚摆脱困境,获得自由。第四章从积极自由的角度来反观玛利亚的心理发展历程,论证相对于其他人而言,她是小说总唯一一个追求积极自由的人。弗洛姆认为积极的自由应该是自发地去爱和工作,玛利亚就是这么选择的,坚持按自己的方式去生活。第五章是结论部分,通过对玛利亚心理发展过程的分析,揭示了一个身处后现代社会的女性如何面对自由困境问题并追求内心的自由。
弗洛姆是当代西方重要的哲学家、心理学家和社会学家,他的社会无意识理论深入分析了社会无意识的性质、产生根源、发生机制、运行机制以及揭示无意识的途径,为我们揭开了社会无意识的神秘面纱,对于我们认识社会无意识有着十分重要的意义。弗洛姆的社会无意识理论是以弗洛伊德的个人无意识理论和马克思关于社会存在与社会意识的关系的学说为理论基础的。他将弗洛伊德的无意识视作马克思的社会存在与社会意识相互作用时所需要的一个中间环节,从而补充了马克思的理论;同时又用马克思的社会理论将弗洛伊德的个人无意识改造为社会无意识。正是通过这种创造性的综合,弗洛姆创建了自己的社会无意识理论。弗洛姆对社会无意识理论所涉及到的诸多问题给予了细致的解释。在他看来,社会无意识就是对大多数社会成员相同的、对某些心理内容的压抑或未觉察状态,其中压抑乃是社会无意识的核心。这种压抑的心理根源是恐惧,正是由于对某些对象的恐惧导致了人们对某些内在经验的压抑。而社会压抑的具体运行,则是通过语言、逻辑和社会禁忌这三种>社会过滤器<来进行的,它们将某些不能通过过滤的内容压抑在无意识状态。但是,社会压抑本身会导致社会意识的虚假性,而且社会无意识才代表着更加完整的人性,因此只有使社会无意识转变为意识,才能实现>普遍的人性的目标<,因此必须要解除压抑。具体的方法就是通过个人的情感体验去直观无意识、以及通过人道主义的社会批判对>虚假的意识<进行批判。只有这样,人才能变得完整、自由,社会才能变得健全。弗洛姆的社会无意识理论有着重要的理论贡献,它丰富和综合了马克思和弗洛伊德的思想,为社会改革提供了合理化论证,并为解决当代社会的各种问题提供了一定的可行性建议。但它也有着重要的理论缺陷,弗洛姆对马克思的理解是歪曲的、弗洛伊德化了的,他的人道主义立场、>普遍的人性的目标<的预设以及>心理革命<说都是不切实际的。最后,弗洛姆的社会无意识理论对于当代中国社会有着重要的启示意义,它启示我们必须坚定不移地坚持马克思主义中国化的道路、坚持社会改革、坚持社会主义精神文明和社会文化建设,只有这样,才能真正建立起一个和谐的社会。
This thesis is a statement about a series of paintings based on an invented dollhouse object that conveys the artist’s identity and placement in the world. Through this essay, the artist represents the home as a space that fosters the recovery and rebirth of invisible energy, >ki< and examines ideas of transience, interconnection, and rebirth in the mysterious flow of >ki< in the home. Also the artist will explain her own view about being an artist, the methodologies and specific techniques of her paintings, and her artistic direction for the future.
Foreword
(2012)
Erich Fromm
(2012)
Psychoanalysis and job-related dilemmas in the post-modern era: A way out or a pact with the Devil?
(2012)
This paper aims to study the subject–work–organization relationship from the viewpoint of psychoanalysis. Modern organizations now demand a new professional profile. The subject struggles to deal with this new scenario, which offers him new possibilities to articulate enjoyment and desire. Which role does psychoanalysis play with regard to new challenges brought to the contemporary era? Is it possible to think of psychoanalysis as a way out of job-related dilemmas of Post-Modernity, or would psychoanalysis be risking establishing a pact with devil?
本文以哲学思想史为背景,首先对马克思以前的异化概念和思想进行回顾和分析。接着,分析指出马克思的异化理论是建立在前人的研究成果基础之上,具体是通过对霍布斯、卢梭、黑格尔、费尔巴哈等的异化理论的批判继承,从而创造出自己的劳动异化理论。马克思后来还进一步丰富和深化了他的异化理论,并将其贯穿到对资本主义制度的批判之中。>西方马克思主义<在马克思异化理论的基础上,结合自身所处的社会经济环境,发展出了各具特色的异化理论。其中,卢卡奇认为异化即是物化,可以通过无产阶级意识的觉醒和实践活动来克服各种物化;马尔库塞认为现代资本主义社会是一个病态的社会,通过爱欲的解放来摆脱资本主义社会对人的异化;弗洛姆认为当下资本主义社会的人性异化可以通过心理革命和社会革命进行克服;而哈贝马斯则认为可以通过>交往行为<的合理化来消除他眼中交往的异化。文章还论述了马克思和>西方马克思主义<对异化根源的探究以及在此基础上对资本主义社会的异化批判。本文的最后一部分主要是比较和分析马克思和>西方马克思主义<对资本主义社会异化批判的异同。指出了马克思对他那个时代的异化批判是准确的、科学的,而>西方马克思主义<对其所处的当代资本主义社会的异化批判也是有意义的,但存在不少问题。这对我们今天认识和批判资本主义社会的异化有着很好的启示作用。
Erziehungserfahrung, politische Einstellung und Autoritarismus – Ergebnisse der >Mitte<-Studien<
(2012)
Am Anfang standen die Studien zu Autorität und Familie des Frankfurter Instituts für Sozialforschung. In diesen wurde zum ersten Mal auf empirischer Grundlage der Zusammenhang von Sozialisation und antidemokratischer Einstellung untersucht. Der Befund wurde begriffsprägend und gab sowohl der noch in Deutschland durchgeführten wie auch der im Exil in Angriff genommenen Studie den Namen >The Authoritarian Personality< (vgl. Adorno et al. 1950), welche wiederum auf den weniger bekannten, aber richtungsweisenden Studien >Autorität und Familie< aufbaute (vgl. Horkheimer, Fromm & Marcuse 1936). Die Autoren kamen in ihren Studien zu dem Ergebnis, dass die antidemokratische Einstellung in Deutschland weit verbreitet und in allen politischen Lagern anzutreffen war. Dieser Befund wurde mit einer Erklärung verbunden, die bis heute diskutiert wird: dem Konzept des autoritären Charakters. Dazu die beiden Exponenten der Kritischen Theorie, Theodor W. Adorno und Max Horkheimer, nach ihrer Rückkehr aus dem Exil: >Diese Autoritätsgebundenheit bedeutet ... die bedingungslose Anerkennung dessen, was ist und Macht hat, und den irrationalen Nachdruck auf konventionelle Werte ... und entsprechend auf konventionelles, unkritisches Verhalten. ... man verhält sich unterwürfig zu den idealisierten moralischen Autoritäten der Gruppe ..., steht aber zugleich auf dem Sprung, den, der nicht dazugehört, ... zu verdammen.< Der autoritäre Charakter zeichne sich durch >Anerkennung jeglicher gegebener Ordnung<, verbunden >mit einer Schwäche des Ichs< aus. Er beurteile die Welt nach >zweigeteilten Klischees und ist geneigt, die unveränderliche Natur oder gar okkulte Mächte für alles Übel verantwortlich zu machen.< (Horkheimer/Adorno 1952, S. 368) Adorno und Horkheimer konstatieren den >unbewußten Wunsch nach Zerstörung<, den sich der autoritäre Charakter selbst nicht eingestehe, aber >in andere hineinsieht< und ihn dann als Verfolgung des Fremden, Abweichenden ausleben kann. >Immerzu phantasiert er von verbotenen und schlimmen Dingen, die in der Welt vorgehen, besonders auch von sexuellen Ausschweifungen<. Diese >projektive Identifizierung< sei die Kehrseite der >auffälligen Beziehungslosigkeit, der Flachheit ihres Empfindens, auch den ihnen angeblich nächsten Menschen gegenüber< (ebd., S. 369).
El psicoanalista y teorico social judeoaleman Erich Fromm (1900-1980) publico en 1966 una obra en la que se propuso interpretar la tradicion religiosa de su pueblo desde una perspectiva >radical<. Por >radical< este autor entendia su particular revision de las teorias psicoanaliticas sobre el individuo y la sociedad que le dieron fama mundial. Quiza podriamos leer Y sereis como dioses (You shall be as Gods) como una obra muy personal que conecta las vivencias pasadas, que tanto peso tendrian en el mundo interno de Fromm, con el presente de un autor que ya habia alcanzado su madurez intelectual y el prestigio academico como cientifico social. Este trabajo, centrado en la religiosidad judia, no ha gozado, sin embargo, de la popularidad que alcanzaron otras de sus obras como >El miedo a la libertad< (1941), >Psicoanalisis de la sociedad contemporanea< (1955) o >El arte de amar< (1956). Creemos, sin embargo, que merece la pena una relectura de este libro desde las tradiciones teorico politicas del sur de Europa, y comentar tanto sus hallazgos valiosos como sus grisaceas ausencias.
Il ne reste que peu de traces de l’existence de Maria Dorer: un livre publié en 1932, Historische Grundlagen der Psychanalyse, complété de Thèse d’habilitation pour l’obtention de la venia legendi à la Haute Ecole Technique de Darmstadt, quelques mentionsIl ne reste que peu de traces de l’existence de Maria Dorer: un livre publié en 1932, Historische Grundlagen der Psychanalyse, complété de Thèse d’habilitation pour l’obtention de la venia legendi à la Haute Ecole Technique de Darmstadt, quelques mentions sur Internet, une revue de l’ouvrage par Erich Fromm en 1932. Ce texte historique sur la psychanalyse peut être de nos jours considéré comme accompli avant la mise au jour de ce qu’il est convenu d’appeler l’Esquisse (Entwurf) de Freud et des Lettres à Wilhelm Fliess (1887-1904). [Taken from Publisher’s Website: http://www.editions-harmattan.fr]
>逃避自由<思想是埃里希.弗洛姆学术思想体系的核心部分。>逃避自由<思想蕴含着如下五方面的主要内容。第一,逃避自由心理机制在人类历史进程中形成。人类逐步摆脱自然的束缚,运用理智支配自然的能力也越来越强,我们获得自由的程度似乎越来越高了,但与此同时,个体的孤独感、焦虑感与不安全感也随之加深。当人类历史发展到资本主义社会时,这两者之间的矛盾达到了不可调和的极限,于是在社会中就形成了放弃自我、逃避自由的心理倾向。究其原因是由于到目前为止,人类历史进程中所形成的社会体制和文化帮助人类实现的都是摆脱外在束缚的消极自由,人们要逃避的正是这种充满内在矛盾的消极自由,而不是人们理想的以自我实现为目的本身的积极自由。第二,逃避自由的心理机制主要有三种表现形式,即权威主义、破坏欲和自动适应。这三种逃避形式尽管所采用的具体方式不尽相同,但从总体上来说,都带有放弃自我和个体完整性的特征,都是企图使自己与他人或组织建立某种新的联系,以此来摆脱无法忍受的孤独感与不安全感。可是由于人理性的成熟,早已深知我们是独立的个体,所以人们选择逃避自由的种种方式只是暂时的回避问题,而没有真正的解决问题。第三,逃避自由现象的产生也有其特定的社会根源。个体化与孤独感并增的消极自由的内在矛盾之所以会在资本主义制度下达到极限,促使人们通过各种方式逃避自由,原因就在于资本主义社会在经济生活、政治生活和文化生活等社会方方面面异化现象的产生,导致了无论是企业主、高级的白领工人还是底层工人都沦为经济这一大机器的齿轮,被>资本<和>利益<所奴使;民主选举成为华而不实的空话,选民是被蒙蔽、被愚弄的玩偶,而那些候选人们也不过是背后支持他们的大财团所利用的工具而已;在文化生活中,无论是家庭教育、学校教育还是社会教育,我们所能了解的基本上都是符合一定政治形态发展需要的官方事实和知识,被灌输的也都是符合主流意识形态和社会道德要求的思想观念,我们最终只能被塑造成特定文化模式下所需要的一类人,而非独一无二的个人。第四,要彻底的消除异化,实现积极的自由,就要努力实现个人与社会的同时变革。就个体而言要学会爱与创造性工作。爱是可以被培养的内在能力,给予、关怀、尊重、理解和责任感是爱的关键要素,爱是实现积极自由的社会心理基础;创造性工作则是要使工作本身不再是维持生存的手段,而是保障自我得以实现的需求。积极自由的实现更需要社会在经济、政治和文化方面的变革做保障。从总体上来说,就是要建立使人民成为国家经济生活的重要参与者和管理者,切实保障人民的民主权利,使人民成为国家的真正主人,同时在文化上企图建立和谐一致的人类文化体系的新型民主社会主义国家。最后,>逃避自由<思想在揭露异化本质、探讨自由新途径及肯定人的价值方面具有重要的理论意义。同时也有助于现代人更好的反省物欲横流的社会生活和提高精神觉悟。但这一思想也有一定的理论局限性,它没有看到>逃避自由<现象背后的根本原因不是心里原因而是经济原因,企图用人的思想的改变来实现积极自由的方法也很值得推敲,以及弗洛姆构想的>健全社会<在政治、经济和文化等方面的变革措施具有一定的空想性和难以践行性。
Erich Fromm fue un hombre marcado por las desagradables y terribles circunstancias que vivió en su tiempo, posiblemente el más trágico de la historia. Ante ella nuestro autor, lejos de abatirse, concentró todo su esfuerzo intelectual en esclarecer las verdaderas raíces de la existencia humana en todos los campos y desde todas las esferas de su formación. Conformó un sistema para entender la vida desde el hombre individual hasta la humanidad para, primero, comprender, y después, eliminar todas las vías que reconducen al hombre a su destrucción total. En el fondo, su pensamiento es un grito, una denuncia franca contra la sin razón de las contiendas mundiales y el sistema bipolar que amenazaba con un nuevo Holocausto, el nuclear. El sistema para la humanización del hombre vuelve a poner de manifiesto, a modo de saber arcano, el mensaje universal de un humanismo que, para nuestro autor abarca, desde los antiguos profetas a las ideas del joven Marx y las teorías de Freud, pasando por la teología negativa de Maimónides que finalmente completaría el >Meister Eckhart<. Así configura su camino para el hombre, para todos los hombres que quieran unirse en paz, independientemente de sus cree.